hot and young woman from Armenia for dating relationship marriage
young armernian girl want to be a bride and looking for a man for marriage
beautiful single woman from yerevan, armenia seeking man for marriage
2009/10/25
armenian women
hot and young woman from Armenia for dating relationship marriage
young armernian girl want to be a bride and looking for a man for marriage
beautiful single woman from yerevan, armenia seeking man for marriage
2009/10/23
Turkmenistan
Elaborately woven, bright crimson carpets created by the delicate ands of nomadic tribal women have become the artistic symbol of Turkmenistan, a country of sweeping deserts which played a vital role in the history of The Silk Road.
Three centuries before Christ, the Parthian tribes of horsemen arrived to establish their capital in Turkmenistan at Nisa. When their empire eventually encompassed much of Central Asia, the Parthians were a power which rivalled Rome.
From Nisa, the Parthians controlled The Silk Road and oasis settlements and trading centres like the region's harsh desert cities of Merv and Serakhs. Ruins of these ancient sites, evacuated and studied by international teams of archaeologists, can be visited and enjoyed today.
Turkmenistan later gained fame throughout Central Asia for producing the skilled and fierce nomadic tribesmen who rode out on raids to seize the riches of the passing caravans. These days, more benign tribal customs such as hospitality are making Turkmenistan famous.
Three centuries before Christ, the Parthian tribes of horsemen arrived to establish their capital in Turkmenistan at Nisa. When their empire eventually encompassed much of Central Asia, the Parthians were a power which rivalled Rome.
From Nisa, the Parthians controlled The Silk Road and oasis settlements and trading centres like the region's harsh desert cities of Merv and Serakhs. Ruins of these ancient sites, evacuated and studied by international teams of archaeologists, can be visited and enjoyed today.
Turkmenistan later gained fame throughout Central Asia for producing the skilled and fierce nomadic tribesmen who rode out on raids to seize the riches of the passing caravans. These days, more benign tribal customs such as hospitality are making Turkmenistan famous.
2009/10/19
Marriage, Family, Socializing in Tajikistan
Children usually live with their parents until they marry, regardless of their age. Women marry between the ages of 16 and 25; men marry somewhat later because of military service or because they are not yet earning enough money to start a family.
A lot of marriages are arranged by families. In the past, this meant that many young females married their cousins. More liberal attitudes have emerged in some areas regarding education, work, and freedom in selecting marriage partners. .
Weddings are occasions for elaborate celebrations. Divorce is rare.
The father is usually considered the head of the household. The elderly are respected and cared for by younger members of the extended family. Relatives remain very close to one another. Parents feel a lifelong commitment to children, often providing them with financial support well after marriage.
Distinctions between upper and lower social classes were blurred during the revolution.
The diet varies throughout the country, but in general Muslims in Tajikistan do not eat pork or drink alcohol.
Rice and wheat bread are the most common staples. Rice is often served with a meat and vegetable stew. Yogurt, also very common, is served with rice or other foods. Fresh vegetables and fruits are important components of the diet. White cheeses are also popular.
The midday meal is the most important meal of the day. Dinner is usually served later in the evening, after 8 pm.
Elaborate meals will often be prepared for guests, and a host may insist that several helpings be eaten. Muslims eat with the right hand only.
Tea is almost always offered to guests.
Socializing with family or friends is the main recreational activity, along with visits to teahouses and the bazaar, and strolls through the streets. Iranians enjoy such sports as soccer, wrestling, the martial arts, basketball, volleyball, and table tennis. In cities, people also enjoy going to the cinema to see films, which are subject to strict censorship laws.
A lot of marriages are arranged by families. In the past, this meant that many young females married their cousins. More liberal attitudes have emerged in some areas regarding education, work, and freedom in selecting marriage partners. .
Weddings are occasions for elaborate celebrations. Divorce is rare.
The father is usually considered the head of the household. The elderly are respected and cared for by younger members of the extended family. Relatives remain very close to one another. Parents feel a lifelong commitment to children, often providing them with financial support well after marriage.
Distinctions between upper and lower social classes were blurred during the revolution.
The diet varies throughout the country, but in general Muslims in Tajikistan do not eat pork or drink alcohol.
Rice and wheat bread are the most common staples. Rice is often served with a meat and vegetable stew. Yogurt, also very common, is served with rice or other foods. Fresh vegetables and fruits are important components of the diet. White cheeses are also popular.
The midday meal is the most important meal of the day. Dinner is usually served later in the evening, after 8 pm.
Elaborate meals will often be prepared for guests, and a host may insist that several helpings be eaten. Muslims eat with the right hand only.
Tea is almost always offered to guests.
Socializing with family or friends is the main recreational activity, along with visits to teahouses and the bazaar, and strolls through the streets. Iranians enjoy such sports as soccer, wrestling, the martial arts, basketball, volleyball, and table tennis. In cities, people also enjoy going to the cinema to see films, which are subject to strict censorship laws.
2009/10/16
Tajikistan
Tajikistan is a small republic in Central Asia, bordering Uzbekistan, Kirghizstan, China and Afghanistan. The 1,200 km (740 mile) border with Afghanistan is demarked by the river Panj and the Amu Daryo, better known as the Oxus.
Most of Tajikistan's land area is mountainous, ranging from the Fann Mountains in the west to the rocky heights of the Pamirs in the eastern region of Badakhshan. The highest mountain is Peak Somoni (Samanid) at 7,495 m (23,400 ft). Until recently known as Peak Communism, this giant of the Pamirs was renamed in 1999 as part of the celebrations for the 1100th anniversary of the Samanid State.
if you are interested in this beautiful country and want to meet local women , check these photos:
Most of Tajikistan's land area is mountainous, ranging from the Fann Mountains in the west to the rocky heights of the Pamirs in the eastern region of Badakhshan. The highest mountain is Peak Somoni (Samanid) at 7,495 m (23,400 ft). Until recently known as Peak Communism, this giant of the Pamirs was renamed in 1999 as part of the celebrations for the 1100th anniversary of the Samanid State.
if you are interested in this beautiful country and want to meet local women , check these photos:
2009/10/12
Turkmens
During the Mongol conquest of Central Asia in the thirteenth century, the Turkmen-Oghuz of the steppe were pushed from the Syrdariya farther into the Garagum (Russian spelling Kara Kum) Desert and along the Caspian Sea. Various components were nominally subject to the Mongol domains in eastern Europe, Central Asia, and Iran. Until the early sixteenth century, they were concentrated in four main regions: along the southeastern coast of the Caspian Sea, on the Mangyshlak Peninsula (on the northeastern Caspian coast), around the Balkan Mountains, and along the Uzboy River running across north-central Turkmenistan.
Many scholars regard the fourteenth through the sixteenth centuries as the period of the reformulation of the Turkmen into the tribal groups that exist today. Beginning in the sixteenth century and continuing into the nineteenth century, large tribal conglomerates and individual groups migrated east and southeast.
Historical sources indicate the existence of a large tribal union often referred to as the Salor confederation in the Mangyshlak Peninsula and areas around the Balkan Mountains. The Salor were one of the few original Oghuz tribes to survive to modern times. In the late seventeenth century, the union dissolved and the three senior tribes moved eastward and later southward. The Yomud split into eastern and western groups, while the Teke moved into the Akhal region along the Kopetdag Mountains and gradually into the Murgap River basin. The Salor tribes migrated into the region near the Amu Darya delta in the oasis of Khorazm south of the Aral Sea, the middle course of the Amu Darya southeast of the Aral Sea, the Akhal oasis north of present-day Ashgabat and areas along the Kopetdag bordering Iran, and the Murgap River in present-day southeast Turkmenistan. Salor groups also live in Turkey, Afghanistan, Uzbekistan, and China.
Much of what we know about the Turkmen from the sixteenth to nineteenth centuries comes from Uzbek and Persian chronicles that record Turkmen raids and involvement in the political affairs of their sedentary neighbors. Beginning in the sixteenth century, most of the Turkmen tribes were divided among two Uzbek principalities: the Khanate (or amirate) of Khiva (centered along the lower Amu Darya in Khorazm) and the Khanate of Bukhoro (Bukhara). Uzbek khans and princes of both khanates customarily enlisted Turkmen military support in their intra- and inter-khanate struggles and in campaigns against the Persians. Consequently, many Turkmen tribes migrated closer to the urban centers of the khanates, which came to depend heavily upon the Turkmen for their military forces. The height of Turkmen influence in the affairs of their sedentary neighbors came in the eighteenth century, when on several occasions (1743, 1767-70), the Yomud invaded and controlled Khorazm. From 1855 to 1867, a series of Yomud rebellions again shook the area. These hostilities and the punitive raids by Uzbek rulers resulted in the wide dispersal of the eastern Yomud group.
Many scholars regard the fourteenth through the sixteenth centuries as the period of the reformulation of the Turkmen into the tribal groups that exist today. Beginning in the sixteenth century and continuing into the nineteenth century, large tribal conglomerates and individual groups migrated east and southeast.
Historical sources indicate the existence of a large tribal union often referred to as the Salor confederation in the Mangyshlak Peninsula and areas around the Balkan Mountains. The Salor were one of the few original Oghuz tribes to survive to modern times. In the late seventeenth century, the union dissolved and the three senior tribes moved eastward and later southward. The Yomud split into eastern and western groups, while the Teke moved into the Akhal region along the Kopetdag Mountains and gradually into the Murgap River basin. The Salor tribes migrated into the region near the Amu Darya delta in the oasis of Khorazm south of the Aral Sea, the middle course of the Amu Darya southeast of the Aral Sea, the Akhal oasis north of present-day Ashgabat and areas along the Kopetdag bordering Iran, and the Murgap River in present-day southeast Turkmenistan. Salor groups also live in Turkey, Afghanistan, Uzbekistan, and China.
Much of what we know about the Turkmen from the sixteenth to nineteenth centuries comes from Uzbek and Persian chronicles that record Turkmen raids and involvement in the political affairs of their sedentary neighbors. Beginning in the sixteenth century, most of the Turkmen tribes were divided among two Uzbek principalities: the Khanate (or amirate) of Khiva (centered along the lower Amu Darya in Khorazm) and the Khanate of Bukhoro (Bukhara). Uzbek khans and princes of both khanates customarily enlisted Turkmen military support in their intra- and inter-khanate struggles and in campaigns against the Persians. Consequently, many Turkmen tribes migrated closer to the urban centers of the khanates, which came to depend heavily upon the Turkmen for their military forces. The height of Turkmen influence in the affairs of their sedentary neighbors came in the eighteenth century, when on several occasions (1743, 1767-70), the Yomud invaded and controlled Khorazm. From 1855 to 1867, a series of Yomud rebellions again shook the area. These hostilities and the punitive raids by Uzbek rulers resulted in the wide dispersal of the eastern Yomud group.
2009/10/09
Turkmenistan
Overview:
* Population: 5 million (UN, 2008)
* Capital: Ashgabat
* Area: 488,100 sq km (188,456 sq miles)
* Major language: Turkmen, Russian
* Major religion: Islam
* Life expectancy: 59 years (men), 68 years (women) (UN)
* Monetary unit: 1 Turkmen manat = 100 tenge
* Main exports: Oil, gas, textiles, raw cotton
* GNI per capita: US $1,340 (World Bank, 2005)
* Internet domain: .tm
* International dialling code: +993
Turkmenistan women are one of the most beautiful in Central Asia
* Population: 5 million (UN, 2008)
* Capital: Ashgabat
* Area: 488,100 sq km (188,456 sq miles)
* Major language: Turkmen, Russian
* Major religion: Islam
* Life expectancy: 59 years (men), 68 years (women) (UN)
* Monetary unit: 1 Turkmen manat = 100 tenge
* Main exports: Oil, gas, textiles, raw cotton
* GNI per capita: US $1,340 (World Bank, 2005)
* Internet domain: .tm
* International dialling code: +993
Turkmenistan women are one of the most beautiful in Central Asia
2009/10/05
2009/10/03
Uzbek marriage
To "give" daughter to another family, parents gather a lot of things like "40 kurpas, 30 tushaks (special things to sit on and sleep), and 25 pillows ". Kurpa and tushak are special covers, dresses for new brides, for parents of groom, for close relatives' shelves, bed, curtain and other many things. New bride can live with these things. To hold usual wedding is very expensive. That’s why we have such tale, “if parents have 3 daughters paradise doors are open to them”. During the whole life, parents save their money for doing beautiful dowries for their daughter. That’s why usually Uzbek people don't travel around the world.
By a tradition, first, groom’s parents go to the bride’s home to ask if her parents agree to connect their children's' life. Before going to bride’s home, they ask from everyone: neighbours, teacher and from other bride’s friends to find the answer for the question “what kind of girl is she?” The groom’s side usually asks many questions. Who were seven ancestors of this girl? Does she cook well? Is she going to be a good housewife or a good wife for their son? Usually Uzbek boys usually agree with their parents choice. Then parents or boy’s grandparents go to the girl’s home to ask for the girl’s hand. When they go for the first time to the bride’s home, boy’s side bring 10 “non “s, sweets and white dress for new bride with themselves in a white tablecloth. There are symbols for each of these things. For example candies “New couple's life will be sweet as candy”, white tablecloth means future bride’s sole to be as white as that tablecloth. If the bride’s side agrees, they share non (bread), and they many handkerchiefs for groom. “Ok kiydi” means “white dressing” and it symbolizes that new couples are engaged. After “ok kiydi” groom’s side should bring 80 kg of refined cotton and 60 kg of flour and some other candies. What do you think? Bride’s side gives more things than groom’s side. They buy all dresses for groom. Usually in Zags new couples of friends go to eat ice- cream and put flowers to Al-Fargoniy.
After this, they go to the registration office (in Uzbek it is ZAGS). In registration office they sign some documents and they will be married legally. After this ceremony new couples go to the boy’s home. When they will be coming to the groom’s house, candies are spread over their head. It means new couple’s new steps will bring happiness to this home. After this they go back to the bride’s home for religious agreement which will be hold by DOMLA. In this ceremony the groom's uncle should pay some money for BRIDE’S aunt. If the money is not so enough, girl’s side usually can make “discounts” with the boy’s relatives. During entreat domla asks 3 times, if the girl agrees to connect her life with the groom.
After this ceremony they go to the brides’ home to have our big wedding party. There will be Uzbek singers who sing really fast songs. Everyone dances and congratulates new brides. In the wedding bride usually wears a white dress. In Uzbek it is “kelin kuylak”. The girl often cries a lot when she says “bye” to everyone. Usually new “kelin” goes from her parent’s home forever. By the way to the boy home kelin’s relatives sing a song. Usually kelin’s relatives go to the boy’s home by bus. On the bus they sing our traditional song. This is “yiglama yor-yor to’y saniki yor yor”. It means “don’t cry, this is your day, why are you crying, on this day you should be happy”. When the bus comes to the boy’s house, boy’s mum gives sweet water. Then the boy bride carries her down the bus. If the boy side doesn’t give a knife to the girl’s brother, the bride will not get off the bus. Near the boy’s home, there will be often a fire and new brides should walk around the fire three times. It means that new brides’ life will be as warm as fire.
After this the wedding starts. First, bride should pray for everyone and to the boy’s relatives, neighbours. For this moment we’ve a special song. For each guest special song. After this songs end, the wedding party will begin, fiancée’s and bride’s friends congratulate them. After five or 6 hours long party wedding ends. On the second day there is another part of the wedding called “Yuz ochdi”. It means “face opening”. Only women participate in this ceremony. The bride wears a handkerchief covering her face with it. Fiancée's nephew opens her face later. The Fiancée's side gives gifts to the bride. After 10 days another ceremony, called “Ota ko’rdi” takes place. The bride’s father brings gifts to her daughter. The bride can’t go to her own house unless her parents call her with another special ceremony.
By a tradition, first, groom’s parents go to the bride’s home to ask if her parents agree to connect their children's' life. Before going to bride’s home, they ask from everyone: neighbours, teacher and from other bride’s friends to find the answer for the question “what kind of girl is she?” The groom’s side usually asks many questions. Who were seven ancestors of this girl? Does she cook well? Is she going to be a good housewife or a good wife for their son? Usually Uzbek boys usually agree with their parents choice. Then parents or boy’s grandparents go to the girl’s home to ask for the girl’s hand. When they go for the first time to the bride’s home, boy’s side bring 10 “non “s, sweets and white dress for new bride with themselves in a white tablecloth. There are symbols for each of these things. For example candies “New couple's life will be sweet as candy”, white tablecloth means future bride’s sole to be as white as that tablecloth. If the bride’s side agrees, they share non (bread), and they many handkerchiefs for groom. “Ok kiydi” means “white dressing” and it symbolizes that new couples are engaged. After “ok kiydi” groom’s side should bring 80 kg of refined cotton and 60 kg of flour and some other candies. What do you think? Bride’s side gives more things than groom’s side. They buy all dresses for groom. Usually in Zags new couples of friends go to eat ice- cream and put flowers to Al-Fargoniy.
After this, they go to the registration office (in Uzbek it is ZAGS). In registration office they sign some documents and they will be married legally. After this ceremony new couples go to the boy’s home. When they will be coming to the groom’s house, candies are spread over their head. It means new couple’s new steps will bring happiness to this home. After this they go back to the bride’s home for religious agreement which will be hold by DOMLA. In this ceremony the groom's uncle should pay some money for BRIDE’S aunt. If the money is not so enough, girl’s side usually can make “discounts” with the boy’s relatives. During entreat domla asks 3 times, if the girl agrees to connect her life with the groom.
After this ceremony they go to the brides’ home to have our big wedding party. There will be Uzbek singers who sing really fast songs. Everyone dances and congratulates new brides. In the wedding bride usually wears a white dress. In Uzbek it is “kelin kuylak”. The girl often cries a lot when she says “bye” to everyone. Usually new “kelin” goes from her parent’s home forever. By the way to the boy home kelin’s relatives sing a song. Usually kelin’s relatives go to the boy’s home by bus. On the bus they sing our traditional song. This is “yiglama yor-yor to’y saniki yor yor”. It means “don’t cry, this is your day, why are you crying, on this day you should be happy”. When the bus comes to the boy’s house, boy’s mum gives sweet water. Then the boy bride carries her down the bus. If the boy side doesn’t give a knife to the girl’s brother, the bride will not get off the bus. Near the boy’s home, there will be often a fire and new brides should walk around the fire three times. It means that new brides’ life will be as warm as fire.
After this the wedding starts. First, bride should pray for everyone and to the boy’s relatives, neighbours. For this moment we’ve a special song. For each guest special song. After this songs end, the wedding party will begin, fiancée’s and bride’s friends congratulate them. After five or 6 hours long party wedding ends. On the second day there is another part of the wedding called “Yuz ochdi”. It means “face opening”. Only women participate in this ceremony. The bride wears a handkerchief covering her face with it. Fiancée's nephew opens her face later. The Fiancée's side gives gifts to the bride. After 10 days another ceremony, called “Ota ko’rdi” takes place. The bride’s father brings gifts to her daughter. The bride can’t go to her own house unless her parents call her with another special ceremony.
2009/10/01
2009/09/30
Muslim women in Bukhara Uzbekistan
Muslim women in Bukhara are now prohibited to go to mosques, where they are used to go before Friday prayer.
According to Uzbekistani Committee for religious affairs, in 2009 Friday prayer in the Bukhara mosques was attended by over thousand women. Two mosques, Khuzha tabband and Piri dastgir, were especially popular. However, since recently the representatives of law enforcement bodies, clergy and mahallah (district) committees have been actively urging Muslim women stop visiting mosques and reached significant success.
In the opinion of Shohida Abdullaeva, the Director of Zhubori Kalon, Bukhara-based religious school for female, women go to mosques due to their lack of knowledge. "This is the religious illiteracy. According to Hadis [the interpretation of Koran], if a man prays in the mosque, he will be eligible for 26 savob [acts of kindness]. A woman can be eligible for 27 savob if she prays at home. Therefore, Muslim women pray at home", Abdullaeva tells to Ferghana.Ru correspondent.
Umma.Ru web site confirms that "according to Hadis, the best place for the woman, the house mistress, is home, not a mosque, unlike in the case with men". However, it specifies that "according to canons (!) woman can pray in the mosque. Moreover, considering today’s lack of religious literacy and high demand for spiritual feed, it is desirable for women to visit mosques since the collective prayers, listening to Friday sermon, imam’s views on various issues as well as the spiritual atmosphere positively influences the moral condition and spiritual mood of the person and facilitate gaining new knowledge and positive impressions", the Muslim site says.
According to Uzbekistani Committee for religious affairs, in 2009 Friday prayer in the Bukhara mosques was attended by over thousand women. Two mosques, Khuzha tabband and Piri dastgir, were especially popular. However, since recently the representatives of law enforcement bodies, clergy and mahallah (district) committees have been actively urging Muslim women stop visiting mosques and reached significant success.
In the opinion of Shohida Abdullaeva, the Director of Zhubori Kalon, Bukhara-based religious school for female, women go to mosques due to their lack of knowledge. "This is the religious illiteracy. According to Hadis [the interpretation of Koran], if a man prays in the mosque, he will be eligible for 26 savob [acts of kindness]. A woman can be eligible for 27 savob if she prays at home. Therefore, Muslim women pray at home", Abdullaeva tells to Ferghana.Ru correspondent.
Umma.Ru web site confirms that "according to Hadis, the best place for the woman, the house mistress, is home, not a mosque, unlike in the case with men". However, it specifies that "according to canons (!) woman can pray in the mosque. Moreover, considering today’s lack of religious literacy and high demand for spiritual feed, it is desirable for women to visit mosques since the collective prayers, listening to Friday sermon, imam’s views on various issues as well as the spiritual atmosphere positively influences the moral condition and spiritual mood of the person and facilitate gaining new knowledge and positive impressions", the Muslim site says.
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